Control of the Physical World is best understood by the following Metaphorical story.

Professor Albert Einstein and Kabbalist were both teaching an advanced seminar on the subject – Does the Tree fall in the forest if no one is present to hear it?

Professor Einstein teaches that since the Tree does not fall unless it registers on a human beings consciousness it implies that ones own consciousness creates the physical world.

The Kabbalist teaches the same thing using the language of Kabbalah instead of the limited language of human mathematics.

They both drive home. Both of them have left their home keys on the kitchen table which they can see from the back sliding door to their home.

Now here is the issue. Albert Einstein taught that if he thinks that the lock is open then the door will open and he can go into the house. . . .but it does not work in the physical world.

The Kabbalist taught that in addition to thinking about the lock being open and he being able to walk into the house he also taught that it is necessary to change his life movie through restriction. So he adds to his meditation that he is able to walk into his house so that he can share his teaching with more people in the world instead of being busy with this simple blockage issue that he created for himself.

So what happens. . .A locksmith drives by whom he flags down and the locksmith opens the door.

Alternative ending for the Kabbalist… his wife drives up with her key and opens the door for both of them.

Alternative Alternative ending for the Kabbalist. . . He checks the lock that he thought was locked and finds that it is not locked. He walks into the house.

Alternative Alternative Alternative ending for the Kabbalist. . . . He walks through the door.

All of these endings are possible. All it takes is Trust that they are possible. and then just do them with certainty.

Which ending manifests is not up to the Kabbalist but the technique Hashem uses in meshing all of the movies of all of the people of the world. Think about this story and answer the question Which ending is a miracle?

A rose by any other name will still be a rose! by William Shakespeare.

Is this true or false?

If the language is Hebrew it is false.

This is the power of the Hebrew Language also called the Holy Language. Adam named all of the animals and all aspects of his/our world using the Holy Language Hebrew. As such he established the inner essence of each item named.

The Kabbalists teach that every name given in Hebrew is connected to the inner essence of the item or thing especially Personal Names.

By reading, permuting, digging deep into someone’s name one is able to know that person or thing on an inner level of understanding.

Exodus Chapter 14 Verse 19,20, and 21 are the verses that make up both the 72 names of God and the 72 Names of the Tzadikim. The difference between the 2 sets of names is the order in which the Letters of the verse are put into the matrix that creates the 3 Letter Names. Click here to see the 72 Name Chart and Click here to see the 72 Names of the Tzadikim.

A Holy Name or a Name of God when coming in the Hebrew language are attributes of the Creator. The Kabbalists teach that we can not name God since he can not be limited by anything physical. Yet he allows us to connect to him through naming his attributes. What is an attribute of God or of a Holy Name? It is its meaning.

so Healing can be an attribute of God, Certainty can be an attribute of God, Happiness can be an attribute of God.

The Kabbalists teach us that when we permute and mix the Hebrew Letters of our names with the attibutes or Names of God we are actually injecting these attributes into our souls. They reccomend that we do this as part of our meditations and Kavenot during our daily prayers.

A great spiritual gift is a chart of either the 72 names of God or the 72 Names of the Tzadikim intermixed with someone’s Name. For an example please click here.

Please note, the strength of the Hebrew Letters is in its combination of Sound and Sight. This is confirmed by the strange phrase from Exodus Chapter 20 Verse 15 “All of the People saw the voices”. Our sages have cautioned us to not say any of the Names of God or the Names of the Tzadikim except with thier Home Vowels. Therefore it is important that one ony look at the Letters with in the chart 1 name at a time starting from right to left and top to bottom. If one knows the home vowel of each letter, one can make this sequence of sounds but it is only suggested for someone who is Shomer Shabbat and Observant of the Mitzvot. Otherwise please just look at or scan the Letters of the Names.

What will happen when one scans the Names?

Your eyes are the window to our soul as the old adage says. You will receive the attribute of God represented by the Name into your soul. When you use the chart with your name you make those internal connections stronger. Follow these steps:

1. scan the names of the 72 names of God

2. scan the names of the 72 Names of God with your Name inserted

3. scan the names of the 72 Names from the Tzaadikim

4. scan the names of the 72 Names from the Tzaadikim with your Name inserted.

Throughtout this process have the Kavenah – the intention of strenghtening your connection to HaShem which will give pleasure or Nachat to HaShem. You can also have the Kavenah- the intention to receive more power and energy which you will use to help and share with others.

As with all things in the Kabbalah the more one learns about these Names the stronger will be your connection. It is my intention to write a blog about these names and we solicit donations to allow us the time to do so.

People who do this have found that it helps them within their life both the phsyical and spiritual levels. We know you will find these useful.

For those who are interested, you can see examples of these charts both with and without personal names here at the Yeshshem spiritual gift page. You will also find other spiritual gifts. All donations are used to automate and build are website to be more responsive to you and your questions.

According to the Rambam ( Rabbi Moses Maimonides whoose initial form the word Rambam) the first Mitzvah is the First of the Esser Debrot. I will utilize his list of Mitzvoth as it is the list that is most generally accepted. Please note there are Machlochet’s (disagreements for the sake of heaven) between the Ramban, the Ramban and others.

So what is the first of the Esser Debrot and what is the connection to this concept of Mitzvah?

According to the Rambam this verse is the first Mitzvah. It is the first verse of the Esser Debrot and the Sages teach us that the Mitzvah is verbalized as Know that there is a God or Know that HaShem is your God.

The first word in the verse is Anoki which is a unusual spelling of the word Ani which means “I”. The word Anoki is never spelled with the full spelling of the letter Vav. here is what i mean. אנוכי or אנכי. The first spelling is complete with a Vav and the second which is the way it is spelled in the Torah. In the Torah, the word Anoki is used to refer to Hashem in the first person and also to Moshe and no other person or entity. The Gematria of Anoki when spelled completely is 87 and some of the Kabbalists say that this is a reference to Elokim which is Gematria 86 plus the Kolel. Please see the Blog about the Kolel for a fuller explanation.

How does one do this Mitzva of knowing God. One method is Torah study but that is another Mitzvah. So we realize that to truly understand this we need to understand the word Know or Knowledge.

In Kabbalah, we teach about the tree of life which has a non Sefirah connected to it called Knowledge. This non Sefirah is explained as the restriction between the Spherah of Chochma , which is wisdom, and Binah, which is Understanding. Another way of saying this is Knowledge is the balance between Chochma and Binah. between Wisdom and Understanding. Another way to understand it is Knowledge is the balance between intuition and logic.

I am going to start substituting the word experience for knowledge because one level of knowing something is to experience. Experience uses senses both the physical and the psychic kind of sense which is connected to intuition.

Knowledge is also the word used in the Torah to address the sexual intercourse between Adam and Chava, Adam and Eve. Did they just shake hands or did they reach male ejaculation and by assumption female orgasm. This is a question the Zohar asks and answers they did have sexual intercourse leading to male ejaculation.

From these uses we can begin to understand that Knowledge is Experience. Knowledge is connecting to something through our senses. So what is belief and how does it differ from knowledge.

The easiest way to explain this is to ask you to do the following:

Stand in front of an audience of at least 1 person. the more the more fun.

Hold something like a pen or pencil or a key or a coin in your right hand.

Tell your audience you are going to drop the item and ask them will it hit the floor (or table if you are holding it over a table)?

Some will say yes ; some will say no; and some will say what’s the trick. talk to them till there is only a yes or no response.

Now ask them do they know their answer or do they believe their answer?

When you experience this process you begin to get an understanding about experiencing or knowing vs belief.

Now ask the audience as well as your self Do i know God or do i believe in God?

If your answer is I believe in God, as most people respond. Ask yourself the question Why is the Mitzvah to know God and not to believe in God? How does one change belief in to knowledge?

Today is the Hilula of Rabbi David Ben Rabbi Zimra. He was known as the Radvaz and is the original teacher of the ARI – Rabbi Issac Luria.

It is reccomended that one light a candle as soon as possible Motzei Shabbat after Havdala in his honor and to connect to his energy.

Here is information about him from Wikipedia. The more one learns about a Tzadik on his Hilula the stronger the connection and the more available is His light to assist you in your spiritual work.

Rabbi David ben Solomon ibn (Abi) Zimra (Hebrew: דוד בן שלמה אבן אבי זמרא‎), also called Radbaz (רדב”ז) after the initials of his name, Rabbi David iBn Zimra, was an early Acharon of the fifteenth and sixteenth centuries who was a leading posek, rosh yeshiva, chief rabbi, and author of more than 3,000 responsa (halakhic decisions) as well as several scholarly works.1

In 1517, upon the abolition of the office of nagid by the Turkish government, the Radbaz moved to Cairo. There he was appointed Chief Rabbi of Egypt, a title he held for forty years. He was highly revered for his vast knowledge, integrity of character, and extensive philanthropy. Independently wealthy, the Radbaz was a successful merchant with business connections in other countries. The yeshiva which he founded and supported attracted many distinguished students, among them Bezalel Ashkenazi and Isaac Luria.

In the introduction to his commentary on Song of Songs, Isaac Akrish paints in vivid colors the character of the Radbaz, in whose house he lived for ten years. According to Akrish, the Radbaz was very prominent in both the social and the political life of Egypt, thanks to his status as a wealthy intellectual. During the time he served as Chief Rabbi, he introduced many reforms to the everyday life and religion of the Egyptian Jews. It was he who abolished the use of the Seleucid dating system in the Egyptian Jewish community and reintroduced the dating of years from Creation, as was done in other Jewish communities and continues to be done until the present day.

Upon attaining the age of 90, the Radbaz resigned the chief rabbinate and divided the greater part of his fortune among the poor, making special provision for Torah scholars. He then moved to Jerusalem. But he did not stay there long, due to the burdensome taxes that the Turkish government had imposed upon Jews. He settled in Safed, where he became an active member of the rabbinical court presided over by Yosef Karo, who held him in great esteem. He spent the last 20 years of his life in peace, continuing his learning and his writing.

The Radbaz died in Safed in 1573 at the age of 110 (some authorities say he was 94 years of age).4

Works

Divrei David (“Words of David”)|containing decisions and chiddushim (original Torah thoughts) on Maimonides‘ Mishneh Torah, published by Joseph Zamiro, together with his own work, Hon Yosef, Leghorn, 1828.

Yekar Tiferet (“Honor of Excellency”)|containing answers to the criticisms of Abraham ben David on Maimonides’ Mishneh Torah and commentaries on those passages in that work which the Maggid Mishneh of Vidal of Tolosa overlooks; of these commentaries, the portions on Hafla’ah and Zera’im were published in Smyrna in 1757, and the remaining portions in the Vilna edition of the Mishneh Torah, 1890.

Gilui le-Idrot|a commentary on the Idrot with notes by Rabbi Chaim Vital, still extant in manuscript in the Abarbanel Library in Jerusalem.

Dinei Rabba ve-Zutra (“The Great and Small Decisions”)|a commentary on the Shulkhan Arukh.

Shivim Panim la-Torah (“Seventy Faces to the Torah”)|the latter two works are mentioned in the preface of Magen David. The Radbaz’s responsa are his greatest contribution to Jewish literature; parts of it were published in Leghorn, 1651 (Nos. 1-300); Venice, 1799 (Nos. 1-318); Fürth, 1781 (Nos. 400-649); Leghorn, 1818 (Nos. 2051-2341). A complete edition of the responsa was published in Sudzilkow, 1836.

Today is the Hilula of Hevel Ben Adam and Chava. This is the second son of Adam and Eve. This is the person who is the first victim of murder in the world. According to the Bible he was killed by his brother Cain in a fit of jealosy over God accepting Abel sacrifice of animals over Cain’s sacrifice of grains and produce.

According to Jewish Midrash Cain was also jealous that Hevel (correct Jewish pronunciation) having been born with 2 twin sisters so that he would have 2 wives and not 1 as would be with Cain. According to the teachings of the ARI (Rabbi Issac Luria) Cain reincarnated into Yitro (Jethro) and Hevel reincarnated into Moshe. When Yitro gave his daughter Zipporah to Moshe in marriage this corrected the action of the murder by Cain because he indicated he was no longer jealous or envious.

The name Hevel is spelled in Hebrew Hay Bet Lamed which gives the name a Gematria (numerical value) of 37. This number connects to the Milui of the Name of God in the frame of Binah – a Sperah. The Milui represents a form of concealment and Hevel is greatly concealed because on the surface of the Biblical story he is looked upon as a Martyr. Having died for no reason. Yet the Mekubalim (Kabbalists) teach that there is never “no reason” or co-incidence. They teach that Hevel died as an effect of his “also” bringing a sacrifice. His consciousness was not to do spiritual work but to enjoy the physical aspects of this world. We are to enjoy the physical pleasures of this world yet we are to do so as part of our spiritual work. This was the mistake that Hevel made and many of us still do today.

It is not reccomended that one light a candle as one would do for a Tzadik. This day of celebration is meant to bring the lesson of Caine and Abel home to all of us.

It is reccomended that one connect to the positive side of Hevel by studying his energy verses which can be located at this link:

Hevel also has the meaning of the word “breath”. This is in addition to its use as a Name. This also connects to the concept of concealment because a breath is almost insubstantial. It cannot be seen or heard unless one exaggerates it.

Have a beautiful day and don’t forget the spiritual rule: It is necessary to conceal onself first in order to reveal oneself through the process of living.

Today the 24th of Cheshvan is the Hilula of Rabbi Avraham Azulai – a Kabblistic Sage and Tzadik who lived from 1570 to 1543. He was born in Fez Morocco. He is the author of a famous Kabbalistic Sefer known as the “Chesed Avraham”. One of his most well known teachings from this book has to do with one of the periods of opportunity to bring Machiach as well as other changes of circumstances.

This year a candle should be lit on the evening of the 10th of November as close to sundown as possible.

Rabbi Azulai teaches in Chesed Avraham that the size of the Mikva which is a minimum of 40 Seah relates to part of the process known as the birthpangs of Massiach. He teaches that a Seah is the volume of approx 1 gross of Eggs. 40 times 144 = 5760. This was the year that 2000 in the common era. His teaching is that starting in 5760/2000 one does not have to die. It takes a change of consciousness to accomplish this and that is what the teachings of Kabbalah assist one in acheiving and manifesting in their life.

The expulsion of the Moors from Spain brought a great number of the exiles to Morocco, and these newcomers caused a civil war from which the country in general and the Jews in particular suffered greatly. Abraham Azulai, in consequence of this condition of affairs, left his home for the Land of Israel and settled in Hebron.

In Hebron he wrote a commentary on the Zohar under the title Kirjath Arba (City of Arba; Gen. xxiii.2). The plague of 1619 drove him from his new home, and while in Gaza, where he found refuge, he wrote his cabalistic work Chesed le-Abraham (Mercy to Abraham; Micah vii.20). It was published after the author’s death by Meshullam Zalman ben Abraham Berak of Gorice, in Amsterdam, 1685. Another edition, published in Sulzbach in the same year, seems to be a reprint, although Steinschneider, in Cat. Bodl. col. 666, thinks the reverse. Azulai’s commentary on the Zohar, Zohore Chammah (Rays of the Sun), was printed in Venice, 1654. He also wrote: Or ha-Lebanah (Light of the Moon), Ma’asse Chosheb (Cunning Work), and Kenaf Renanim (Peacock’s Wing). He died in Hebron on November 6, 1643 which is the 24th of Cheshvan.

Of the numerous manuscripts that he left and that were in the hands of his descendant, Hayyim Joseph David (No. 4), some are still extant in various libraries. Only one was published, a cabalistic commentary on the Bible, under the title Ba’ale Berit Abraham (Abraham’s Confederates; see Gen. xiv.13), Vilna, 1873. His most popular work, Chesed le-Abraham, referred to above, is a kabbalistic treatise with an introduction, אבן השתיה (The Cornerstone; see Talmud Yoma 53b), and is divided into seven “fountains” (see Zecharia iii.9), each fountain being subdivided into a number of “streams.” Here is a translated sample from the fifth fountain, twenty-fourth stream, p. 57d, of the Amsterdam edition:

On the mystery of metempsychosis or Gilgulim (reincarnation) and its details: Know that God will not subject the soul of the wicked to more than three migrations; for it is written, “Lo, all these things doth God work twice, yea thrice, with a man” (Job xxxiii. 29). Which means, He makes him appear twice and thrice in a human incarnation; but the fourth time he is incarnated as a clean animal. And when a man offers a sacrifice, God will, by miraculous intervention, make him select an animal that is an incarnation of a human being. Then will the sacrifice be doubly profitable: to the one that offers it and to the soul imprisoned in the brute. For with the smoke of the sacrifice the soul ascends heavenward and attains its original purity. Thus is explained the mystery involved in the words, “O Lord, thou preservest man and beast” (Psalms xxxvi.7 [R. V. 6]).

Many people have heard the term Yahrzeit and its close relative Yiskor. When a loved one passes to the next frame of existence (dies), we honor them by lighting a candle in thier memory usually on their death anniversary in the Jewish Calendar. This is called Yahrzeit. During our Holiday prayers we say a Prayer to honor all of the people who have ever died. This is called Yiskor.

Kabbalah teaches that the death of a righteous person (Tzadik or Tzadeket) is different. The term that is used is Hilula. Hilula translates as a Day of celebration. The Tzadik returns to his house (His Grave) on that day, as well as a few others days during the year.

The Tzadik who was a sharing caring individual during their lifetime also desires to help people now – after his transition to the other frame of existence. HaShem in his mercy set up the spiritual physical frames to allow this. The essence of the Tzadik called the Light of the person can be used by every human being to help fulfill their lacks in this physical world.

A metaphor to understand this is the following: This means we can ask – pray through the Tzadik to request our lacks and needs. The Tzadik will add his request to fulfill our request and bring this prayer directly to the Creator.

The best time to ask this assistance from a Tzadik is when he is “home”. His Hilula; Rosh Chodesh; 15th Day of the Hebrew Months especially the positive months. The best method is to visit his gravesite and ask him directly within one of your daily prayers. In America, there are very view recognized Tzadikim to visit. In Europe, there are many but usually in Poland and other Eastern European Countries. In Israel there are many organizations who arrange tours to the gravesites on these special days.

For those of us who are unable to physically visit a Tzadik the method of connection is to Light a 25 hour Candle as close to sundown on the day of his Hilula – Celebration Anniversary or if you prefer his Yahrzeit. There is no specific Blessing but it is good to mention the Name of the Tzadik you are entreating to assist you. This is done is a whisper but is definitely said not just thought about.

The more one learns about or knows about the individual Tzadik, the more one is connected to that Tzadik and his/her Light. The more connection the more effective is the request. Each day of Hilula on this blog we will give some information about the Tzadikim whoose Hilula is today for you to expand your connection. We recommend that you use this as a beginning and make additional effort to learn about the person yourself. This is best done by reading his works of Torah or using our modern search engines to find additional information about the Tzadik or Tzadeket.

today is the day that the famous Noah’s Flood Begins. Kabbalah teaches that the energy of the day is the cause of the start of the flood. It is not because the flood started today that we remember the Flood.

Due to the energy of the 17th day of this month it is a good time to reflect on what is the spritual meaning behind the Flood and the destruction it represents. Remember the Gematria in Hebrew of 17 is Tov which means Good.

Why did the Flood start on a Good day?

What do i do today that causes the Flood’s in my life?

what can i do to change my bad habits especially as they relate to the destruction of the earth? Perhaps i contribute to Global Warming. Did you burn or cause to burn fossil fuels today? Can you change that habit? Can you have the consciousness of helping others when you cause the fuels to burn. This consciousness of sharing and helping others will cause the burning of fossil fuels to not be destructive to the world. I will not proove this to you. Only you can prove it to yourself by learning and using the tools of Kabbalah! Do you know where you can learn this? http://www.yeshshem.com

Welcome to the Yeshshem Blog! Feel free to comment on any post in our system.

This blog is about Spirituality and Torah! Unfortunately in our society the two words are not synonymous, and they should be synonymous. Come learn with me! What can you learn? On yeshshem.com one can learn his or her individual Tikune as well as his or her group Tikune. Also one can learn what HaShem is telling him/her today if he or she is listening.

Also one has unlimited access to the Tanach – Verse by verse at thisLocation.